Vishnupurana 1.14

1.14.1

parāśara uvāca:
pṛthoḥ putrau mahāvīryau jajñāte 'ntardhivādinau
śikhaṇḍinī havirdhānam antardhānād vyajāyata //

PRITHU had two valiant sons, Antarddhi and Pálí. The son of Antarddhána, by his wife Sikhańd́ińí, was Havirdhána, to whom Dhishańá, a princess of the race of Agni, bore six sons, Práchínaverhis, Śukra, Gaya, Krishńa, Vraja, and Ajina. The first of these was a mighty prince and patriarch, by whom mankind was multiplied after the death of Havirdhána. He was called Práchínaverhis from his placing upon the earth the sacred grass, pointing to the east. At the termination of a rigid penance the married Savarńá, the daughter of the ocean, who had been previously betrothed to him, and who had by the king ten sons, who were all styled Prachetasas, and were skilled in military science: they all observed the same duties, practised religious austerities, and remained immersed in the bed of the sea for ten thousand years.

1.14.2

havirdhānāt ṣaḍ āgneyī dhiṣaṇājanayat sutān
prācīnabarhiṣaṃ śukraṃ gayaṃ kṛṣṇaṃ vṛjājinau //

PRITHU had two valiant sons, Antarddhi and Pálí. The son of Antarddhána, by his wife Sikhańd́ińí, was Havirdhána, to whom Dhishańá, a princess of the race of Agni, bore six sons, Práchínaverhis, Śukra, Gaya, Krishńa, Vraja, and Ajina. The first of these was a mighty prince and patriarch, by whom mankind was multiplied after the death of Havirdhána. He was called Práchínaverhis from his placing upon the earth the sacred grass, pointing to the east. At the termination of a rigid penance the married Savarńá, the daughter of the ocean, who had been previously betrothed to him, and who had by the king ten sons, who were all styled Prachetasas, and were skilled in military science: they all observed the same duties, practised religious austerities, and remained immersed in the bed of the sea for ten thousand years.

1.14.3

prācīnabarhir bhagavān mahān āsīt prajāpatiḥ
havirdhānir mahārājo yena saṃvardhitāḥ prajāḥ //

PRITHU had two valiant sons, Antarddhi and Pálí. The son of Antarddhána, by his wife Sikhańd́ińí, was Havirdhána, to whom Dhishańá, a princess of the race of Agni, bore six sons, Práchínaverhis, Śukra, Gaya, Krishńa, Vraja, and Ajina. The first of these was a mighty prince and patriarch, by whom mankind was multiplied after the death of Havirdhána. He was called Práchínaverhis from his placing upon the earth the sacred grass, pointing to the east. At the termination of a rigid penance the married Savarńá, the daughter of the ocean, who had been previously betrothed to him, and who had by the king ten sons, who were all styled Prachetasas, and were skilled in military science: they all observed the same duties, practised religious austerities, and remained immersed in the bed of the sea for ten thousand years.

1.14.4

prācīnāgrāḥ kuśās tasya pṛthivyāṃ viśrutā mune
prācīnabarhir abhavat khyāto bhuvi mahābalaḥ //

PRITHU had two valiant sons, Antarddhi and Pálí. The son of Antarddhána, by his wife Sikhańd́ińí, was Havirdhána, to whom Dhishańá, a princess of the race of Agni, bore six sons, Práchínaverhis, Śukra, Gaya, Krishńa, Vraja, and Ajina. The first of these was a mighty prince and patriarch, by whom mankind was multiplied after the death of Havirdhána. He was called Práchínaverhis from his placing upon the earth the sacred grass, pointing to the east. At the termination of a rigid penance the married Savarńá, the daughter of the ocean, who had been previously betrothed to him, and who had by the king ten sons, who were all styled Prachetasas, and were skilled in military science: they all observed the same duties, practised religious austerities, and remained immersed in the bed of the sea for ten thousand years.

1.14.5

samudratanayāyāṃ tu kṛtadāro mahīpatiḥ
mahatas tapasaḥ pāre savarṇāyāṃ mahīpateḥ //

PRITHU had two valiant sons, Antarddhi and Pálí. The son of Antarddhána, by his wife Sikhańd́ińí, was Havirdhána, to whom Dhishańá, a princess of the race of Agni, bore six sons, Práchínaverhis, Śukra, Gaya, Krishńa, Vraja, and Ajina. The first of these was a mighty prince and patriarch, by whom mankind was multiplied after the death of Havirdhána. He was called Práchínaverhis from his placing upon the earth the sacred grass, pointing to the east. At the termination of a rigid penance the married Savarńá, the daughter of the ocean, who had been previously betrothed to him, and who had by the king ten sons, who were all styled Prachetasas, and were skilled in military science: they all observed the same duties, practised religious austerities, and remained immersed in the bed of the sea for ten thousand years.

1.14.6

savarṇādhatta sāmudrī daśa prācīnabarhiṣaḥ
sarve pracetaso nāma dhanurvedasya pāragāḥ //

PRITHU had two valiant sons, Antarddhi and Pálí. The son of Antarddhána, by his wife Sikhańd́ińí, was Havirdhána, to whom Dhishańá, a princess of the race of Agni, bore six sons, Práchínaverhis, Śukra, Gaya, Krishńa, Vraja, and Ajina. The first of these was a mighty prince and patriarch, by whom mankind was multiplied after the death of Havirdhána. He was called Práchínaverhis from his placing upon the earth the sacred grass, pointing to the east. At the termination of a rigid penance the married Savarńá, the daughter of the ocean, who had been previously betrothed to him, and who had by the king ten sons, who were all styled Prachetasas, and were skilled in military science: they all observed the same duties, practised religious austerities, and remained immersed in the bed of the sea for ten thousand years.

1.14.7

apṛthagdharmacaraṇās te 'tapyanta mahat tapaḥ
daśa varṣasahasrāṇi samudrasalileśayāḥ //

PRITHU had two valiant sons, Antarddhi and Pálí. The son of Antarddhána, by his wife Sikhańd́ińí, was Havirdhána, to whom Dhishańá, a princess of the race of Agni, bore six sons, Práchínaverhis, Śukra, Gaya, Krishńa, Vraja, and Ajina. The first of these was a mighty prince and patriarch, by whom mankind was multiplied after the death of Havirdhána. He was called Práchínaverhis from his placing upon the earth the sacred grass, pointing to the east. At the termination of a rigid penance the married Savarńá, the daughter of the ocean, who had been previously betrothed to him, and who had by the king ten sons, who were all styled Prachetasas, and were skilled in military science: they all observed the same duties, practised religious austerities, and remained immersed in the bed of the sea for ten thousand years.

1.14.8

maitreya uvāca:
yadarthaṃ te mahātmānas tapas tepur mahāmune
pracetasaḥ samudrāmbhasy etad ākhyātum arhasi //

MAITREYA.--You can inform me, great sage, why the magnanimous Prachetasas engaged in penance in the waters of the sea.

1.14.9

parāśara uvāca:
pitrā pracetasaḥ proktāḥ prajārtham amitātmanā
prajāpatiniyuktena bahumānapuraḥsaram //

PARÁŚARA.--The sons of Práchínaverhis were originally informed by their father, who had been appointed as a patriarch, and whose mind was intent on multiplying mankind, that the had been respectfully enjoined by Brahmá, the god of gods, to labour to this end, and that he had promised obedience: "now therefore," continued he, "do you, my sons, to oblige me, diligently promote the increase of the people, for the orders of the father of all creatures are entitled to respect." The sons of the king, having heard their father's words, replied, "So be it;" but they then inquired of him, as he could best explain it, by what means they might accomplish the augmentation of mankind. He said to them; "Whoever worships Vishńu, the bestower of good, attains undoubtedly the object of his desires: there is no other mode. What further can I tell you? Adore therefore Govinda, who is Hari, the lord of all beings, in order to effect the increase of the human race, if you wish to succeed. The eternal Purushottama is to be propitiated by him who wishes for virtue, wealth, enjoyment, or liberation. Adore him, the imperishable, by whom, when propitiated, the world was first created, and mankind will assuredly be multiplied."

1.14.10

prācīnabarhir uvāca:
brahmaṇā devadevena samādiṣṭo 'smy ahaṃ sutāḥ
prajāḥ saṃvardhanīyās te mayā coktaṃ tatheti tat //

PARÁŚARA.--The sons of Práchínaverhis were originally informed by their father, who had been appointed as a patriarch, and whose mind was intent on multiplying mankind, that the had been respectfully enjoined by Brahmá, the god of gods, to labour to this end, and that he had promised obedience: "now therefore," continued he, "do you, my sons, to oblige me, diligently promote the increase of the people, for the orders of the father of all creatures are entitled to respect." The sons of the king, having heard their father's words, replied, "So be it;" but they then inquired of him, as he could best explain it, by what means they might accomplish the augmentation of mankind. He said to them; "Whoever worships Vishńu, the bestower of good, attains undoubtedly the object of his desires: there is no other mode. What further can I tell you? Adore therefore Govinda, who is Hari, the lord of all beings, in order to effect the increase of the human race, if you wish to succeed. The eternal Purushottama is to be propitiated by him who wishes for virtue, wealth, enjoyment, or liberation. Adore him, the imperishable, by whom, when propitiated, the world was first created, and mankind will assuredly be multiplied."

1.14.11

tan mama prītaye putrāḥ prajāvṛddhim atandritāḥ
kurudhvaṃ mānanīyā ca samyag ājñā prajāpateḥ //

PARÁŚARA.--The sons of Práchínaverhis were originally informed by their father, who had been appointed as a patriarch, and whose mind was intent on multiplying mankind, that the had been respectfully enjoined by Brahmá, the god of gods, to labour to this end, and that he had promised obedience: "now therefore," continued he, "do you, my sons, to oblige me, diligently promote the increase of the people, for the orders of the father of all creatures are entitled to respect." The sons of the king, having heard their father's words, replied, "So be it;" but they then inquired of him, as he could best explain it, by what means they might accomplish the augmentation of mankind. He said to them; "Whoever worships Vishńu, the bestower of good, attains undoubtedly the object of his desires: there is no other mode. What further can I tell you? Adore therefore Govinda, who is Hari, the lord of all beings, in order to effect the increase of the human race, if you wish to succeed. The eternal Purushottama is to be propitiated by him who wishes for virtue, wealth, enjoyment, or liberation. Adore him, the imperishable, by whom, when propitiated, the world was first created, and mankind will assuredly be multiplied."

1.14.12

parāśara uvāca:
tatas te tat pituḥ śrutvā vacanaṃ nṛpanandanāḥ
tathety uktvā ca taṃ bhūyaḥ papracchuḥ pitaraṃ mune //

PARÁŚARA.--The sons of Práchínaverhis were originally informed by their father, who had been appointed as a patriarch, and whose mind was intent on multiplying mankind, that the had been respectfully enjoined by Brahmá, the god of gods, to labour to this end, and that he had promised obedience: "now therefore," continued he, "do you, my sons, to oblige me, diligently promote the increase of the people, for the orders of the father of all creatures are entitled to respect." The sons of the king, having heard their father's words, replied, "So be it;" but they then inquired of him, as he could best explain it, by what means they might accomplish the augmentation of mankind. He said to them; "Whoever worships Vishńu, the bestower of good, attains undoubtedly the object of his desires: there is no other mode. What further can I tell you? Adore therefore Govinda, who is Hari, the lord of all beings, in order to effect the increase of the human race, if you wish to succeed. The eternal Purushottama is to be propitiated by him who wishes for virtue, wealth, enjoyment, or liberation. Adore him, the imperishable, by whom, when propitiated, the world was first created, and mankind will assuredly be multiplied."

1.14.13

pracetasa ūcuḥ:
yena tāta prajāvṛddhau samarthāḥ karmaṇā vayam
bhavema tat samastaṃ naḥ karma vyākhyātum arhasi //

PARÁŚARA.--The sons of Práchínaverhis were originally informed by their father, who had been appointed as a patriarch, and whose mind was intent on multiplying mankind, that the had been respectfully enjoined by Brahmá, the god of gods, to labour to this end, and that he had promised obedience: "now therefore," continued he, "do you, my sons, to oblige me, diligently promote the increase of the people, for the orders of the father of all creatures are entitled to respect." The sons of the king, having heard their father's words, replied, "So be it;" but they then inquired of him, as he could best explain it, by what means they might accomplish the augmentation of mankind. He said to them; "Whoever worships Vishńu, the bestower of good, attains undoubtedly the object of his desires: there is no other mode. What further can I tell you? Adore therefore Govinda, who is Hari, the lord of all beings, in order to effect the increase of the human race, if you wish to succeed. The eternal Purushottama is to be propitiated by him who wishes for virtue, wealth, enjoyment, or liberation. Adore him, the imperishable, by whom, when propitiated, the world was first created, and mankind will assuredly be multiplied."

1.14.14

pitovāca:
ārādhya varadaṃ viṣṇum iṣṭaprāptim asaṃśayam
sameti nānyathā martyaḥ kim anyat kathayāmi vaḥ //

PARÁŚARA.--The sons of Práchínaverhis were originally informed by their father, who had been appointed as a patriarch, and whose mind was intent on multiplying mankind, that the had been respectfully enjoined by Brahmá, the god of gods, to labour to this end, and that he had promised obedience: "now therefore," continued he, "do you, my sons, to oblige me, diligently promote the increase of the people, for the orders of the father of all creatures are entitled to respect." The sons of the king, having heard their father's words, replied, "So be it;" but they then inquired of him, as he could best explain it, by what means they might accomplish the augmentation of mankind. He said to them; "Whoever worships Vishńu, the bestower of good, attains undoubtedly the object of his desires: there is no other mode. What further can I tell you? Adore therefore Govinda, who is Hari, the lord of all beings, in order to effect the increase of the human race, if you wish to succeed. The eternal Purushottama is to be propitiated by him who wishes for virtue, wealth, enjoyment, or liberation. Adore him, the imperishable, by whom, when propitiated, the world was first created, and mankind will assuredly be multiplied."

1.14.15

tasmāt prajāvivṛddhyarthaṃ sarvabhūtaprabhuṃ harim
ārādhayata govindaṃ yadi siddhim abhīpsatha //

PARÁŚARA.--The sons of Práchínaverhis were originally informed by their father, who had been appointed as a patriarch, and whose mind was intent on multiplying mankind, that the had been respectfully enjoined by Brahmá, the god of gods, to labour to this end, and that he had promised obedience: "now therefore," continued he, "do you, my sons, to oblige me, diligently promote the increase of the people, for the orders of the father of all creatures are entitled to respect." The sons of the king, having heard their father's words, replied, "So be it;" but they then inquired of him, as he could best explain it, by what means they might accomplish the augmentation of mankind. He said to them; "Whoever worships Vishńu, the bestower of good, attains undoubtedly the object of his desires: there is no other mode. What further can I tell you? Adore therefore Govinda, who is Hari, the lord of all beings, in order to effect the increase of the human race, if you wish to succeed. The eternal Purushottama is to be propitiated by him who wishes for virtue, wealth, enjoyment, or liberation. Adore him, the imperishable, by whom, when propitiated, the world was first created, and mankind will assuredly be multiplied."

1.14.16

dharmam arthaṃ ca kāmaṃ ca mokṣaṃ cānvicchatā sadā
ārādhanīyo bhagavān anādiḥ puruṣottamaḥ //

PARÁŚARA.--The sons of Práchínaverhis were originally informed by their father, who had been appointed as a patriarch, and whose mind was intent on multiplying mankind, that the had been respectfully enjoined by Brahmá, the god of gods, to labour to this end, and that he had promised obedience: "now therefore," continued he, "do you, my sons, to oblige me, diligently promote the increase of the people, for the orders of the father of all creatures are entitled to respect." The sons of the king, having heard their father's words, replied, "So be it;" but they then inquired of him, as he could best explain it, by what means they might accomplish the augmentation of mankind. He said to them; "Whoever worships Vishńu, the bestower of good, attains undoubtedly the object of his desires: there is no other mode. What further can I tell you? Adore therefore Govinda, who is Hari, the lord of all beings, in order to effect the increase of the human race, if you wish to succeed. The eternal Purushottama is to be propitiated by him who wishes for virtue, wealth, enjoyment, or liberation. Adore him, the imperishable, by whom, when propitiated, the world was first created, and mankind will assuredly be multiplied."

1.14.17

yasminn ārādhite sargaṃ cakārādau prajāpatiḥ
tam ārādhyācyutaṃ vṛddhiḥ prajānāṃ vo bhaviṣyati //

PARÁŚARA.--The sons of Práchínaverhis were originally informed by their father, who had been appointed as a patriarch, and whose mind was intent on multiplying mankind, that the had been respectfully enjoined by Brahmá, the god of gods, to labour to this end, and that he had promised obedience: "now therefore," continued he, "do you, my sons, to oblige me, diligently promote the increase of the people, for the orders of the father of all creatures are entitled to respect." The sons of the king, having heard their father's words, replied, "So be it;" but they then inquired of him, as he could best explain it, by what means they might accomplish the augmentation of mankind. He said to them; "Whoever worships Vishńu, the bestower of good, attains undoubtedly the object of his desires: there is no other mode. What further can I tell you? Adore therefore Govinda, who is Hari, the lord of all beings, in order to effect the increase of the human race, if you wish to succeed. The eternal Purushottama is to be propitiated by him who wishes for virtue, wealth, enjoyment, or liberation. Adore him, the imperishable, by whom, when propitiated, the world was first created, and mankind will assuredly be multiplied."

1.14.18

parāśara uvāca:
ity evam uktās te pitrā putrāḥ pracetaso daśa
magnāḥ payodhisalile tapas tepuḥ samāhitāḥ //

Thus instructed by their father, the ten Prachetasas plunged into the depths of the ocean, and with minds wholly devoted to Náráyańa, the sovereign of the universe, who is beyond all worlds, were engrossed by religious austerity for ten thousand years: remaining there, they with fixed thoughts praised Hari, who, when propitiated, confers on those who praise him all that they desire.

1.14.19

daśa varṣasahasrāṇi nyastacittā jagatpatau
nārāyaṇe muniśreṣṭha sarvalokaparāyaṇe //

Thus instructed by their father, the ten Prachetasas plunged into the depths of the ocean, and with minds wholly devoted to Náráyańa, the sovereign of the universe, who is beyond all worlds, were engrossed by religious austerity for ten thousand years: remaining there, they with fixed thoughts praised Hari, who, when propitiated, confers on those who praise him all that they desire.

1.14.20

tatraiva te sthitā devam ekāgramanaso harim
tuṣṭuvur yaḥ stutaḥ kāmān stotur iṣṭān prayacchati //

Thus instructed by their father, the ten Prachetasas plunged into the depths of the ocean, and with minds wholly devoted to Náráyańa, the sovereign of the universe, who is beyond all worlds, were engrossed by religious austerity for ten thousand years: remaining there, they with fixed thoughts praised Hari, who, when propitiated, confers on those who praise him all that they desire.

1.14.21

maitreya uvāca:
stavaṃ pracetaso viṣṇoḥ samudrāmbhasi saṃsthitāḥ
cakrus taṃ me muniśreṣṭha supuṇyaṃ vaktum arhasi //

MAITREYA.--The excellent praises that the Prachetasas addressed to Vishńu, whilst they stood in the deep, you, oh best of Munis, are qualified to repeat to me.

1.14.22

parāśara uvāca:
śṛṇu maitreya govindaṃ yathāpūrvaṃ pracetasaḥ
tuṣṭuvus tanmayībhūtāḥ samudrasalileśayāḥ //

PARÁŚARA.--Hear, Maitreya, the hymn which the Prachetasas, as they stood in the waters of the sea, sang of old to Govinda, their nature being identified with him:--

1.14.23

pracetasa ūcuḥ:
natāḥ sma sarvavacasāṃ pratiṣṭhā yatra śāśvatī
tam ādyantam aśeṣasya jagataḥ paramaṃ prabhum //

"We bow to him whose glory is the perpetual theme of every speech; him first, him last; the supreme lord of the boundless world; who is primeval light; who is without his like; indivisible and infinite; the origin of all existent things, movable or stationary. To that supreme being who is one with time, whose first forms, though he be without form, are day and evening and night, be adoration. Glory to him, the life of all living things, who is the same with the moon, the receptacle of ambrosia, drunk daily by the gods and progenitors: to him who is one with the sun, the cause of heat and cold and rain, who dissipates the gloom, and illuminates the sky with his radiance: to him who is one with earth, all-pervading, and the asylum of smell and other objects of sense, supporting the whole world by its solidity. We adore that form of the deity Hari which is water, the womb of the world, the seed of all living beings. Glory to the mouth of the gods, the eater of the Havya; to the eater of the Kavya, the mouth of the progenitors; to Vishńu, who is identical with fire; to him who is one with air, the origin of ether, existing as the five vital airs in the body, causing constant vital action; to him who is identical with the atmosphere, pure, illimitable, shapeless, separating all creatures. Glory to Krishńa, who is Brahmá in the form of sensible objects, who is ever the direction of the faculties of sense. We offer salutation to that supreme Hari who is one with the senses, both subtle and substantial, the recipient of all impressions, the root of all knowledge: to the universal soul, who, as internal intellect, delivers the impressions received by the senses to soul: to him who has the properties of Prakriti; in whom, without end, rest all things; from whom all things proceed; and who is that into which all things resolve. We worship that Purushottoma, the god who is pure spirit, and who, without qualities, is ignorantly considered as endowed with qualities. We adore that supreme Brahma, the ultimate condition of Vishńu, unproductive, unborn, pure, void of qualities, and free from accidents; who is neither high nor low, neither bulky nor minute, has neither shape, nor colour, nor shadow, nor substance, nor affection, nor body; who is neither etherial nor susceptible of contact, smell, or taste; who has neither eyes, nor ears, nor motion, nor speech, nor breath, nor mind, nor name, nor race, nor enjoyment, nor splendour; who is without cause, without fear, without error, without fault, undecaying, immortal, free from passion, without sound, imperceptible, inactive, independent of place or time, detached from all investing properties; but (illusively) exercising irresistible might, and identified with all beings, dependent upon none. Glory to that nature of Vishńu which tongue can not tell, nor has eye beheld."

1.14.23x39-1

jagadbījatayā natvā carurūpavibhāgataḥ //

1.14.23x39-2

śuddharūpapraṇāmeta tuṣṭo viṣṇuḥ pracetasām //

1.14.24

jyotir ādyam anaupamyam aṇv anantam apāravat
yonibhūtam aśeṣasya sthāvarasya carasya ca //

"We bow to him whose glory is the perpetual theme of every speech; him first, him last; the supreme lord of the boundless world; who is primeval light; who is without his like; indivisible and infinite; the origin of all existent things, movable or stationary. To that supreme being who is one with time, whose first forms, though he be without form, are day and evening and night, be adoration. Glory to him, the life of all living things, who is the same with the moon, the receptacle of ambrosia, drunk daily by the gods and progenitors: to him who is one with the sun, the cause of heat and cold and rain, who dissipates the gloom, and illuminates the sky with his radiance: to him who is one with earth, all-pervading, and the asylum of smell and other objects of sense, supporting the whole world by its solidity. We adore that form of the deity Hari which is water, the womb of the world, the seed of all living beings. Glory to the mouth of the gods, the eater of the Havya; to the eater of the Kavya, the mouth of the progenitors; to Vishńu, who is identical with fire; to him who is one with air, the origin of ether, existing as the five vital airs in the body, causing constant vital action; to him who is identical with the atmosphere, pure, illimitable, shapeless, separating all creatures. Glory to Krishńa, who is Brahmá in the form of sensible objects, who is ever the direction of the faculties of sense. We offer salutation to that supreme Hari who is one with the senses, both subtle and substantial, the recipient of all impressions, the root of all knowledge: to the universal soul, who, as internal intellect, delivers the impressions received by the senses to soul: to him who has the properties of Prakriti; in whom, without end, rest all things; from whom all things proceed; and who is that into which all things resolve. We worship that Purushottoma, the god who is pure spirit, and who, without qualities, is ignorantly considered as endowed with qualities. We adore that supreme Brahma, the ultimate condition of Vishńu, unproductive, unborn, pure, void of qualities, and free from accidents; who is neither high nor low, neither bulky nor minute, has neither shape, nor colour, nor shadow, nor substance, nor affection, nor body; who is neither etherial nor susceptible of contact, smell, or taste; who has neither eyes, nor ears, nor motion, nor speech, nor breath, nor mind, nor name, nor race, nor enjoyment, nor splendour; who is without cause, without fear, without error, without fault, undecaying, immortal, free from passion, without sound, imperceptible, inactive, independent of place or time, detached from all investing properties; but (illusively) exercising irresistible might, and identified with all beings, dependent upon none. Glory to that nature of Vishńu which tongue can not tell, nor has eye beheld."

1.14.25

yasyāhaḥ prathamaṃ rūpam arūpasya tato niśā
saṃdhyā ca parameśasya tasmai kālātmane namaḥ //

"We bow to him whose glory is the perpetual theme of every speech; him first, him last; the supreme lord of the boundless world; who is primeval light; who is without his like; indivisible and infinite; the origin of all existent things, movable or stationary. To that supreme being who is one with time, whose first forms, though he be without form, are day and evening and night, be adoration. Glory to him, the life of all living things, who is the same with the moon, the receptacle of ambrosia, drunk daily by the gods and progenitors: to him who is one with the sun, the cause of heat and cold and rain, who dissipates the gloom, and illuminates the sky with his radiance: to him who is one with earth, all-pervading, and the asylum of smell and other objects of sense, supporting the whole world by its solidity. We adore that form of the deity Hari which is water, the womb of the world, the seed of all living beings. Glory to the mouth of the gods, the eater of the Havya; to the eater of the Kavya, the mouth of the progenitors; to Vishńu, who is identical with fire; to him who is one with air, the origin of ether, existing as the five vital airs in the body, causing constant vital action; to him who is identical with the atmosphere, pure, illimitable, shapeless, separating all creatures. Glory to Krishńa, who is Brahmá in the form of sensible objects, who is ever the direction of the faculties of sense. We offer salutation to that supreme Hari who is one with the senses, both subtle and substantial, the recipient of all impressions, the root of all knowledge: to the universal soul, who, as internal intellect, delivers the impressions received by the senses to soul: to him who has the properties of Prakriti; in whom, without end, rest all things; from whom all things proceed; and who is that into which all things resolve. We worship that Purushottoma, the god who is pure spirit, and who, without qualities, is ignorantly considered as endowed with qualities. We adore that supreme Brahma, the ultimate condition of Vishńu, unproductive, unborn, pure, void of qualities, and free from accidents; who is neither high nor low, neither bulky nor minute, has neither shape, nor colour, nor shadow, nor substance, nor affection, nor body; who is neither etherial nor susceptible of contact, smell, or taste; who has neither eyes, nor ears, nor motion, nor speech, nor breath, nor mind, nor name, nor race, nor enjoyment, nor splendour; who is without cause, without fear, without error, without fault, undecaying, immortal, free from passion, without sound, imperceptible, inactive, independent of place or time, detached from all investing properties; but (illusively) exercising irresistible might, and identified with all beings, dependent upon none. Glory to that nature of Vishńu which tongue can not tell, nor has eye beheld."

1.14.26

bhujyate 'nudinaṃ devaiḥ pitṛbhiś ca sudhātmakaḥ
jīvabhūtaḥ samastasya tasmai somātmane namaḥ //

"We bow to him whose glory is the perpetual theme of every speech; him first, him last; the supreme lord of the boundless world; who is primeval light; who is without his like; indivisible and infinite; the origin of all existent things, movable or stationary. To that supreme being who is one with time, whose first forms, though he be without form, are day and evening and night, be adoration. Glory to him, the life of all living things, who is the same with the moon, the receptacle of ambrosia, drunk daily by the gods and progenitors: to him who is one with the sun, the cause of heat and cold and rain, who dissipates the gloom, and illuminates the sky with his radiance: to him who is one with earth, all-pervading, and the asylum of smell and other objects of sense, supporting the whole world by its solidity. We adore that form of the deity Hari which is water, the womb of the world, the seed of all living beings. Glory to the mouth of the gods, the eater of the Havya; to the eater of the Kavya, the mouth of the progenitors; to Vishńu, who is identical with fire; to him who is one with air, the origin of ether, existing as the five vital airs in the body, causing constant vital action; to him who is identical with the atmosphere, pure, illimitable, shapeless, separating all creatures. Glory to Krishńa, who is Brahmá in the form of sensible objects, who is ever the direction of the faculties of sense. We offer salutation to that supreme Hari who is one with the senses, both subtle and substantial, the recipient of all impressions, the root of all knowledge: to the universal soul, who, as internal intellect, delivers the impressions received by the senses to soul: to him who has the properties of Prakriti; in whom, without end, rest all things; from whom all things proceed; and who is that into which all things resolve. We worship that Purushottoma, the god who is pure spirit, and who, without qualities, is ignorantly considered as endowed with qualities. We adore that supreme Brahma, the ultimate condition of Vishńu, unproductive, unborn, pure, void of qualities, and free from accidents; who is neither high nor low, neither bulky nor minute, has neither shape, nor colour, nor shadow, nor substance, nor affection, nor body; who is neither etherial nor susceptible of contact, smell, or taste; who has neither eyes, nor ears, nor motion, nor speech, nor breath, nor mind, nor name, nor race, nor enjoyment, nor splendour; who is without cause, without fear, without error, without fault, undecaying, immortal, free from passion, without sound, imperceptible, inactive, independent of place or time, detached from all investing properties; but (illusively) exercising irresistible might, and identified with all beings, dependent upon none. Glory to that nature of Vishńu which tongue can not tell, nor has eye beheld."

1.14.27

yas tamo hanti tīvrātmā svabhābhir bhāsayan nabhaḥ
gharmaśītāmbhasāṃ yonis tasmai sūryātmane namaḥ //

"We bow to him whose glory is the perpetual theme of every speech; him first, him last; the supreme lord of the boundless world; who is primeval light; who is without his like; indivisible and infinite; the origin of all existent things, movable or stationary. To that supreme being who is one with time, whose first forms, though he be without form, are day and evening and night, be adoration. Glory to him, the life of all living things, who is the same with the moon, the receptacle of ambrosia, drunk daily by the gods and progenitors: to him who is one with the sun, the cause of heat and cold and rain, who dissipates the gloom, and illuminates the sky with his radiance: to him who is one with earth, all-pervading, and the asylum of smell and other objects of sense, supporting the whole world by its solidity. We adore that form of the deity Hari which is water, the womb of the world, the seed of all living beings. Glory to the mouth of the gods, the eater of the Havya; to the eater of the Kavya, the mouth of the progenitors; to Vishńu, who is identical with fire; to him who is one with air, the origin of ether, existing as the five vital airs in the body, causing constant vital action; to him who is identical with the atmosphere, pure, illimitable, shapeless, separating all creatures. Glory to Krishńa, who is Brahmá in the form of sensible objects, who is ever the direction of the faculties of sense. We offer salutation to that supreme Hari who is one with the senses, both subtle and substantial, the recipient of all impressions, the root of all knowledge: to the universal soul, who, as internal intellect, delivers the impressions received by the senses to soul: to him who has the properties of Prakriti; in whom, without end, rest all things; from whom all things proceed; and who is that into which all things resolve. We worship that Purushottoma, the god who is pure spirit, and who, without qualities, is ignorantly considered as endowed with qualities. We adore that supreme Brahma, the ultimate condition of Vishńu, unproductive, unborn, pure, void of qualities, and free from accidents; who is neither high nor low, neither bulky nor minute, has neither shape, nor colour, nor shadow, nor substance, nor affection, nor body; who is neither etherial nor susceptible of contact, smell, or taste; who has neither eyes, nor ears, nor motion, nor speech, nor breath, nor mind, nor name, nor race, nor enjoyment, nor splendour; who is without cause, without fear, without error, without fault, undecaying, immortal, free from passion, without sound, imperceptible, inactive, independent of place or time, detached from all investing properties; but (illusively) exercising irresistible might, and identified with all beings, dependent upon none. Glory to that nature of Vishńu which tongue can not tell, nor has eye beheld."

1.14.28

kāṭhinyavān yo bibharti jagad etad aśeṣataḥ
śabdādisaṃśrayo vyāpī tasmai bhūmyātmane namaḥ //

"We bow to him whose glory is the perpetual theme of every speech; him first, him last; the supreme lord of the boundless world; who is primeval light; who is without his like; indivisible and infinite; the origin of all existent things, movable or stationary. To that supreme being who is one with time, whose first forms, though he be without form, are day and evening and night, be adoration. Glory to him, the life of all living things, who is the same with the moon, the receptacle of ambrosia, drunk daily by the gods and progenitors: to him who is one with the sun, the cause of heat and cold and rain, who dissipates the gloom, and illuminates the sky with his radiance: to him who is one with earth, all-pervading, and the asylum of smell and other objects of sense, supporting the whole world by its solidity. We adore that form of the deity Hari which is water, the womb of the world, the seed of all living beings. Glory to the mouth of the gods, the eater of the Havya; to the eater of the Kavya, the mouth of the progenitors; to Vishńu, who is identical with fire; to him who is one with air, the origin of ether, existing as the five vital airs in the body, causing constant vital action; to him who is identical with the atmosphere, pure, illimitable, shapeless, separating all creatures. Glory to Krishńa, who is Brahmá in the form of sensible objects, who is ever the direction of the faculties of sense. We offer salutation to that supreme Hari who is one with the senses, both subtle and substantial, the recipient of all impressions, the root of all knowledge: to the universal soul, who, as internal intellect, delivers the impressions received by the senses to soul: to him who has the properties of Prakriti; in whom, without end, rest all things; from whom all things proceed; and who is that into which all things resolve. We worship that Purushottoma, the god who is pure spirit, and who, without qualities, is ignorantly considered as endowed with qualities. We adore that supreme Brahma, the ultimate condition of Vishńu, unproductive, unborn, pure, void of qualities, and free from accidents; who is neither high nor low, neither bulky nor minute, has neither shape, nor colour, nor shadow, nor substance, nor affection, nor body; who is neither etherial nor susceptible of contact, smell, or taste; who has neither eyes, nor ears, nor motion, nor speech, nor breath, nor mind, nor name, nor race, nor enjoyment, nor splendour; who is without cause, without fear, without error, without fault, undecaying, immortal, free from passion, without sound, imperceptible, inactive, independent of place or time, detached from all investing properties; but (illusively) exercising irresistible might, and identified with all beings, dependent upon none. Glory to that nature of Vishńu which tongue can not tell, nor has eye beheld."

1.14.29

yad yonibhūtaṃ jagato bījaṃ yat sarvadehinām
tat toyarūpam īśasya namāmo harimedhasaḥ //

"We bow to him whose glory is the perpetual theme of every speech; him first, him last; the supreme lord of the boundless world; who is primeval light; who is without his like; indivisible and infinite; the origin of all existent things, movable or stationary. To that supreme being who is one with time, whose first forms, though he be without form, are day and evening and night, be adoration. Glory to him, the life of all living things, who is the same with the moon, the receptacle of ambrosia, drunk daily by the gods and progenitors: to him who is one with the sun, the cause of heat and cold and rain, who dissipates the gloom, and illuminates the sky with his radiance: to him who is one with earth, all-pervading, and the asylum of smell and other objects of sense, supporting the whole world by its solidity. We adore that form of the deity Hari which is water, the womb of the world, the seed of all living beings. Glory to the mouth of the gods, the eater of the Havya; to the eater of the Kavya, the mouth of the progenitors; to Vishńu, who is identical with fire; to him who is one with air, the origin of ether, existing as the five vital airs in the body, causing constant vital action; to him who is identical with the atmosphere, pure, illimitable, shapeless, separating all creatures. Glory to Krishńa, who is Brahmá in the form of sensible objects, who is ever the direction of the faculties of sense. We offer salutation to that supreme Hari who is one with the senses, both subtle and substantial, the recipient of all impressions, the root of all knowledge: to the universal soul, who, as internal intellect, delivers the impressions received by the senses to soul: to him who has the properties of Prakriti; in whom, without end, rest all things; from whom all things proceed; and who is that into which all things resolve. We worship that Purushottoma, the god who is pure spirit, and who, without qualities, is ignorantly considered as endowed with qualities. We adore that supreme Brahma, the ultimate condition of Vishńu, unproductive, unborn, pure, void of qualities, and free from accidents; who is neither high nor low, neither bulky nor minute, has neither shape, nor colour, nor shadow, nor substance, nor affection, nor body; who is neither etherial nor susceptible of contact, smell, or taste; who has neither eyes, nor ears, nor motion, nor speech, nor breath, nor mind, nor name, nor race, nor enjoyment, nor splendour; who is without cause, without fear, without error, without fault, undecaying, immortal, free from passion, without sound, imperceptible, inactive, independent of place or time, detached from all investing properties; but (illusively) exercising irresistible might, and identified with all beings, dependent upon none. Glory to that nature of Vishńu which tongue can not tell, nor has eye beheld."

1.14.30

yo mukhaṃ sarvadevānāṃ havyabhuk kavyabhuk tathā
pitṝṇāṃ ca namas tasmai viṣṇave pāvakātmane //

"We bow to him whose glory is the perpetual theme of every speech; him first, him last; the supreme lord of the boundless world; who is primeval light; who is without his like; indivisible and infinite; the origin of all existent things, movable or stationary. To that supreme being who is one with time, whose first forms, though he be without form, are day and evening and night, be adoration. Glory to him, the life of all living things, who is the same with the moon, the receptacle of ambrosia, drunk daily by the gods and progenitors: to him who is one with the sun, the cause of heat and cold and rain, who dissipates the gloom, and illuminates the sky with his radiance: to him who is one with earth, all-pervading, and the asylum of smell and other objects of sense, supporting the whole world by its solidity. We adore that form of the deity Hari which is water, the womb of the world, the seed of all living beings. Glory to the mouth of the gods, the eater of the Havya; to the eater of the Kavya, the mouth of the progenitors; to Vishńu, who is identical with fire; to him who is one with air, the origin of ether, existing as the five vital airs in the body, causing constant vital action; to him who is identical with the atmosphere, pure, illimitable, shapeless, separating all creatures. Glory to Krishńa, who is Brahmá in the form of sensible objects, who is ever the direction of the faculties of sense. We offer salutation to that supreme Hari who is one with the senses, both subtle and substantial, the recipient of all impressions, the root of all knowledge: to the universal soul, who, as internal intellect, delivers the impressions received by the senses to soul: to him who has the properties of Prakriti; in whom, without end, rest all things; from whom all things proceed; and who is that into which all things resolve. We worship that Purushottoma, the god who is pure spirit, and who, without qualities, is ignorantly considered as endowed with qualities. We adore that supreme Brahma, the ultimate condition of Vishńu, unproductive, unborn, pure, void of qualities, and free from accidents; who is neither high nor low, neither bulky nor minute, has neither shape, nor colour, nor shadow, nor substance, nor affection, nor body; who is neither etherial nor susceptible of contact, smell, or taste; who has neither eyes, nor ears, nor motion, nor speech, nor breath, nor mind, nor name, nor race, nor enjoyment, nor splendour; who is without cause, without fear, without error, without fault, undecaying, immortal, free from passion, without sound, imperceptible, inactive, independent of place or time, detached from all investing properties; but (illusively) exercising irresistible might, and identified with all beings, dependent upon none. Glory to that nature of Vishńu which tongue can not tell, nor has eye beheld."

1.14.31

pañcadhāvasthito dehe yaś ceṣṭāṃ kurute 'niśam
ākāśayonir bhagavāṃs tasmai vāyvātmane namaḥ //

"We bow to him whose glory is the perpetual theme of every speech; him first, him last; the supreme lord of the boundless world; who is primeval light; who is without his like; indivisible and infinite; the origin of all existent things, movable or stationary. To that supreme being who is one with time, whose first forms, though he be without form, are day and evening and night, be adoration. Glory to him, the life of all living things, who is the same with the moon, the receptacle of ambrosia, drunk daily by the gods and progenitors: to him who is one with the sun, the cause of heat and cold and rain, who dissipates the gloom, and illuminates the sky with his radiance: to him who is one with earth, all-pervading, and the asylum of smell and other objects of sense, supporting the whole world by its solidity. We adore that form of the deity Hari which is water, the womb of the world, the seed of all living beings. Glory to the mouth of the gods, the eater of the Havya; to the eater of the Kavya, the mouth of the progenitors; to Vishńu, who is identical with fire; to him who is one with air, the origin of ether, existing as the five vital airs in the body, causing constant vital action; to him who is identical with the atmosphere, pure, illimitable, shapeless, separating all creatures. Glory to Krishńa, who is Brahmá in the form of sensible objects, who is ever the direction of the faculties of sense. We offer salutation to that supreme Hari who is one with the senses, both subtle and substantial, the recipient of all impressions, the root of all knowledge: to the universal soul, who, as internal intellect, delivers the impressions received by the senses to soul: to him who has the properties of Prakriti; in whom, without end, rest all things; from whom all things proceed; and who is that into which all things resolve. We worship that Purushottoma, the god who is pure spirit, and who, without qualities, is ignorantly considered as endowed with qualities. We adore that supreme Brahma, the ultimate condition of Vishńu, unproductive, unborn, pure, void of qualities, and free from accidents; who is neither high nor low, neither bulky nor minute, has neither shape, nor colour, nor shadow, nor substance, nor affection, nor body; who is neither etherial nor susceptible of contact, smell, or taste; who has neither eyes, nor ears, nor motion, nor speech, nor breath, nor mind, nor name, nor race, nor enjoyment, nor splendour; who is without cause, without fear, without error, without fault, undecaying, immortal, free from passion, without sound, imperceptible, inactive, independent of place or time, detached from all investing properties; but (illusively) exercising irresistible might, and identified with all beings, dependent upon none. Glory to that nature of Vishńu which tongue can not tell, nor has eye beheld."

1.14.32

avakāśam aśeṣāṇāṃ bhūtānāṃ yaḥ prayacchati
anantamūrtimāñ chuddhas tasmai vyomātmane namaḥ //

"We bow to him whose glory is the perpetual theme of every speech; him first, him last; the supreme lord of the boundless world; who is primeval light; who is without his like; indivisible and infinite; the origin of all existent things, movable or stationary. To that supreme being who is one with time, whose first forms, though he be without form, are day and evening and night, be adoration. Glory to him, the life of all living things, who is the same with the moon, the receptacle of ambrosia, drunk daily by the gods and progenitors: to him who is one with the sun, the cause of heat and cold and rain, who dissipates the gloom, and illuminates the sky with his radiance: to him who is one with earth, all-pervading, and the asylum of smell and other objects of sense, supporting the whole world by its solidity. We adore that form of the deity Hari which is water, the womb of the world, the seed of all living beings. Glory to the mouth of the gods, the eater of the Havya; to the eater of the Kavya, the mouth of the progenitors; to Vishńu, who is identical with fire; to him who is one with air, the origin of ether, existing as the five vital airs in the body, causing constant vital action; to him who is identical with the atmosphere, pure, illimitable, shapeless, separating all creatures. Glory to Krishńa, who is Brahmá in the form of sensible objects, who is ever the direction of the faculties of sense. We offer salutation to that supreme Hari who is one with the senses, both subtle and substantial, the recipient of all impressions, the root of all knowledge: to the universal soul, who, as internal intellect, delivers the impressions received by the senses to soul: to him who has the properties of Prakriti; in whom, without end, rest all things; from whom all things proceed; and who is that into which all things resolve. We worship that Purushottoma, the god who is pure spirit, and who, without qualities, is ignorantly considered as endowed with qualities. We adore that supreme Brahma, the ultimate condition of Vishńu, unproductive, unborn, pure, void of qualities, and free from accidents; who is neither high nor low, neither bulky nor minute, has neither shape, nor colour, nor shadow, nor substance, nor affection, nor body; who is neither etherial nor susceptible of contact, smell, or taste; who has neither eyes, nor ears, nor motion, nor speech, nor breath, nor mind, nor name, nor race, nor enjoyment, nor splendour; who is without cause, without fear, without error, without fault, undecaying, immortal, free from passion, without sound, imperceptible, inactive, independent of place or time, detached from all investing properties; but (illusively) exercising irresistible might, and identified with all beings, dependent upon none. Glory to that nature of Vishńu which tongue can not tell, nor has eye beheld."